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Commentary Index | Return to PrayerRequest.com | DownloadMartin Luther Collection: Luther, Martin - Table Talks: 16. Of The Sacrament of the Lords
TOPIC: Luther, Martin - Table Talks (Other Topics in this Collection)
SUBJECT: 16. Of The Sacrament of the Lords
Other Subjects in this Topic:
OF THE SACRAMENT OF THE LORDS SUPPER
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CCCLVI.
The blindness of the papists is great and mischievous; for they will neither
believe the Gospel nor yield thereunto, but boast of the church and say: She
has power to alter and to do what she pleases; for, say they, Christ gave
his body to his disciples in the evening after supper; but we receive it
fasting, therefore we may, according to the church's ordinance, detain the
cup from the laity. The ignorant wretches are not able to distinguish
between the cup, which pertains to the substance of the sacrament, and
fasting, which is an accidental, carnal thing, of no weight at all. The one
has God's express word and command, the other consists in our will and
choice. We urge the one, because God has commanded it; the other we leave to
the election of the will, though we better like it to be received fasting,
out of honor and reverence.
CCCLVII.
It is a wonder how Satan brought into the church, and ordained, but one
kind of the sacrament to be received. I cannot call to mind that ever I read
how, whence, or for what cause it was so altered. It was first so ordained
in the council of Constance, where nothing, however, is pleaded but only the
custom.
CCCLVIII.
The papists highly boast of their power and authority, which they would
willingly confirm with this argument: the apostles altered baptism;
therefore, say they, the bishops have power to alter the sacrament of the
Lord's supper. I answer: admit that the apostles altered something; yet
there is a great difference between an apostle and a bishop; an apostle was
called immediately by God with gifts of the Holy Ghost; but a bishop is a
person selected by man, to preach God's words, and ordain servants of the
church in certain places. So, though the apostles had this power and
authority, yet the bishops have not. Although Elijah slew Baal's priests and
the false prophets, it is not permitted that every priest shall do the like.
Hence St Paul makes this difference: "Some hath he given to be apostles,
some teachers, some to be pastors and ministers," etc. Among the apostles
was no supremacy or ruling; none was greater or higher in office than
another; they were all equal, the one with the other. The definition as to
the supremacy and rule of St Peter above other bishops is false; it reaches
further than they define it; they conclude thus: the pope's power and
authority is the highest; he may ordain servants, alter kingdoms and
governments, depose some emperors and kings and enthrone others. But we are
in nowise to allow of such definitions; for every definition must be direct
and proper, set down plain and clear; so that neither more nor less may in
the definition be contained, than that which is described and defined.
CCCLXIX.
They that as yet are not well informed, but stand in doubt, touching
the institution of the sacrament, may receive it under one kind; but those
that are certain thereof, and yet receive it under one kind, act wrongfully
and against their consciences.
CCCLX.
What signifies it to dispute and wrangle about the abominable idolatry
of elevating the sacrament on high to show it to the people, which has no
approbation of the Fathers, and was introduced only to confirm the errors
touching the worship thereof, as though bread and wine lost their substance,
and retained only the form, smell, taste. This the papists call
transsubstantiation, and darken the right use of the sacrament; whereas,
even in popedom, at Milan, from Ambrose's time to the present day, they
never held or observed in the mass either canon or elevation, or the Dominus
vobiscum.
CCCLXI.
The elevation of the sacrament was taken out of the Old Testament; the
Jews observed two forms, the one called Thruma, the other Trumpha; Thruma
was when they took an offering out of a basket, and lifted it up above them
(like as they now lift up the oblate), and showed the same to our Lord God,
after which they either burned or ate it: Trumpha, was an offering which
they lifted not up above them, but showed it towards the four corners of the
world, as the papists, in the mass, make crosses and other apish toys,
towards the four corners of the world.
When I first began to celebrate mass in popedom, and to make such
crossings with marvellous twistings of the fingers, and could not rightly
hit the way, I said: "Mary, God's mother, how am I plagued with the mass,
and especially with the crossings." Ah, Lord God! we were in those times
poor plagued people, and yet it was nothing but mere idolatry. They
terrified some in such sort with the words of consecration, especially good
and godly men who meant seriously, that they trembled and quaked at the
pronouncing of these words: Hoc est corpus meum, for they were to pronounce
them, sine ulla hesitatione; he that stammered, or left out but one word,
committed a great sin. Moreover, the words were to be spoken, without any
abstraction of thought, in such a way, that only he must hear them that
spake them, and none of the people standing by. Such an honest friar was I
fifteen years together; the Lord of his mercy forgive me. The elevation is
utterly to be rejected by reason of the adoring thereof. Some churches,
seeing we have put down the elevation, have followed us therein, which gives
me great satisfaction.
CCCLXII.
The operative cause of the sacrament is the Word and institution of
Christ, who ordained it. The substance is bread and wine, prefiguring the
true body and blood of Christ, which is spiritually received by faith. The
final cause of instituting the same, is the benefit and the fruit, the
strengthening of our faith, not doubting that Christ's body and blood were
given and shed for us, and that our sins by Christ's death certainly are
forgiven.
CCCLXIII.
Question was made touching the words "given for you," whether they were
to be understood of the present administering, when the sacrament is
distributed, or of when it was offered and accomplished on the cross? I
said: I like it best when they are understood of the present administering,
although they may be understood as fulfilled on the cross; it matter not
that Christ says: "Which is given for you," instead of: "which shall be
given for you:" for Christ is Hodie et Heri, to-day and yesterday. I am,
says Christ, he that doeth it. Therefore, I approve that Datur be understood
in such manner, that it show the use of the work. It was likewise asked,
whether honor and reverence were to be shown to the sacrament? I said: When
I am at the altar, and receive the sacrament, I bow my knees in honor
thereof; but in bed I receive it lying.
They that do not hold the sacrament as Christ instituted it, have no
sacrament. All papists do not, therefore they have no sacrament; for they
receive not the sacrament, but offer it. Moreover, they administer but one
kind, contrary to Christ's work and ordinance, and not man's. The papists
err in attributing to the sacrament, that it justifies, ex opere operato,
when the work is fulfilled.
CCCLXV.
These words, "Drink ye all of it," concern, say the papists, only the
priests. Then these words must also concern only the priests, where Christ
says: "Ye are clean, but not all," that is, all the priests.